The origin of mountains, etc.

Two brothers flee after killing their stepfather, pursued by their vengeful mother. To hinder her, they throw various parts of a caribou behind them, each transforming into different terrains: caribou hair becomes herds, the stomach turns into boggy land, bones create rocky ground, and meat forms marshes and lakes. Finally, they throw fire-stones, which ignite and consume their mother. This tale explains the origin of the region’s diverse landscapes.

Source:
Tahltan Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.32, No.124, pp.198-250
April-June, 1917
Vol.34, No.133, pp.223-253
July-September, 1921
Vol.34, No.134, pp.335-356
October-December, 1921

► Themes of the story

Origin of Things: The tale provides an explanation for natural features like mountains, valleys, and other terrains.

Conflict with Nature: The brothers create natural obstacles to evade their mother, highlighting a struggle against natural elements.

Family Dynamics: The narrative centers on the complex relationship between the brothers and their mother.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once two lads killed their step-father and then ran away. Their mother became distracted at the loss of her husband, and chased them, intending to kill them. She became possessed of extraordinary powers of speed, and soon drew near her sons, who were travelling on snowshoes and carrying caribou-meat. They threw some caribou-hair behind them, which at once became transformed into an immense herd of caribou that dotted the plateau so thickly, that their mother could not pass through them. She then transformed herself into something very small, and rolled through. Again she drew near; and the lads threw the contents of a caribou-stomach behind them, which changed into a boggy, mossy country full of thick brush. She surmounted this and came near again. They threw the stomach or tripe of the caribou behind them, and it became transformed into a piece of country with deep gulches, canyons, and valleys.

► Continue reading…

Again she came near; and they threw some caribou-bones behind them, which became transformed into a tract of very rough, rocky ground. Still she pursued them. They threw some meat of the caribou behind them, which changed into marshy ground and lakes. Finally they threw their fire-stones behind them. They changed into fire. Their mother ran into it and was burned up. Had it not been for these men throwing the parts of the caribou behind them, the country would now be level instead of rough with mountains, valleys, gulches, rocks, and brush, as it is now.

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The woman and Otter-Man

A widow with two sons meets a mysterious man who becomes her secret lover, hiding in her pack during the day. Suspicious, her sons discover and kill the man, who is revealed to be Otter-Man. They trick their mother into eating his cooked flesh. Realizing the deception, she transforms into an otter and chases them. The sons create obstacles to impede her pursuit, ultimately leading to her demise. This tale explains the otter’s appearance and its spiritual influence on women.

► Themes of the story

Supernatural Beings: The narrative features Otter-Man, a mystical entity who engages with the human world.

Divine Punishment: The woman’s transformation into an otter and her eventual demise can be interpreted as retribution for her concealed actions.

Family Dynamics: The interactions between the mother and her sons, especially concerning trust and betrayal, play a central role in the story.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A widow had two sons. The lads hunted, and their mother always carried in the meat for them. One day when she was on her way to get meat, she met a strange man, who asked her if she had a husband. She answered, “No, my husband is dead, but I have two grown-up sons.” He asked if she had a camp and where it was, also where she was going. She told him she was going to carry in caribou-meat, and directed him where her camp was. “Well,” he said, “I shall come to your camp tonight and see you, but you must hide me.” The woman cooked for her sons every night. After they had eaten and gone to sleep, the man came. He told the woman that he would marry her, but that she must conceal him. He did not want her sons to see him. He slept with her all night, and in the morning she tied him up in her pack-sack and hung it up outside. The following night she took in her pack-sack. Her sons thought it strange that their mother always hung up her pack-sack outside, when formerly she was not wont to do so.

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They also remarked that her pack-sack was always particularly well lashed. One night they happened to hear talking. It was not their mother talking in her sleep, for there were two voices. The next night they watched. After the fire had gone out, their mother brought in her pack and unlashed it. Then they heard whispering and talking. In the morning she lashed the pack again and hung it up outside. Now the boys went hunting, and purposely killed caribou a long way off. They cut up only about half of the carcass, leaving considerable work for their mother to do. Then they covered the meat to a great depth in the snow. This was done to delay her in bringing home the first load of meat. In the morning they said, “Mother, go and bring in a load of the caribou-meat. We are tired today and want to rest.” When she had gone, they took down the pack, and found Otter-Man inside. They killed him, and put his flesh before the fire to cook. They stuffed their mother’s pack-bag, lashed it, and hung it up in the same place as before. When their mother arrived, they said to her, “Mother, you must be hungry. We killed a big bear and a little cub, but we took home only the cub. We have cooked it for you, and now it is ready to eat.” The woman was hungry, and at once began to eat. The men put on their snowshoes, saying, “There was a crust on the snow this morning, which makes walking noisy. We are going to hunt this evening, as the snow is better.” When they were outside, they shouted, “We know of a woman who is eating her husband!” The woman ran to her pack, and found it stuffed. She became angry, and changed into an otter. She ran fast and slid as otters do. She nearly caught up with her sons, who threw part of the inside of a caribou behind them. It became a canyon, which she had to cross. This retarded her. She caught up again; and they threw another part of the inside of the caribou, which became a mountain. Still she followed them. Again they threw another part, and it became water. They threw the fourth part, and it became fire. She ran into it and was burned. [Some people say that the otter could not run fast enough; and gave up the chase.] Because the otter was burned, he now has short brown hair; and because the otter had connection with the woman, otter spirits now enter women and make them very sick.

Story of grasshopper

A young woman disguises herself as a man and partners with Grasshopper for hunting. Upon discovering her true identity, Grasshopper marries her. However, he proves to be an ineffective provider, consuming only grasshoppers and sinew. Their child dies during a journey, but Grasshopper miraculously revives it. He later encounters a monstrous creature, kills it unconventionally, and eventually dies himself while serving as a snare trigger.

► Themes of the story

Transformation: The young woman dresses and lives as a man, embodying a physical and social transformation.

Family Dynamics: The narrative delves into the relationship between Grasshopper and the woman, their unconventional marriage, and the birth of their child.

Trials and Tribulations: The characters face various challenges, including hunting difficulties, starvation, and personal conflicts.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A young woman used to dress like a man. She and Grasshopper were hunting-partners, but Grasshopper did not know that she was a woman. She killed plenty of game, while Grasshopper did not kill anything. He wondered why she was such a good hunter, and also why she always sat down when she wanted to urinate. One day they came to a porcupine-den, and she sat down to urinate. Grasshopper ran through the porcupine-den, and, coming out close behind her, put his hand below her, and found out that she was a woman. The woman was ashamed, and went home and told her parents. They ranged up all the men, and had them pass before the girl, to find out who had done it. Grasshopper sat in the corner, laughing. All the men passed in view, but the girl could not point to any of them. Then she looked around, and, seeing Grasshopper sitting in the corner, pointed him out as the culprit.

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The girl’s father gave him the girl for his wife. Now they went out on a hunting-trip together. Grasshopper, being the husband, went out hunting every day, but never killed anything except other grasshoppers. He ate only grasshoppers and sinew of game. He ate no flesh of any kind. They were starving, and the woman herself had to go out hunting. After a time a baby was born. One day when they moved camp. Grasshopper, who was unable to carry much weight, went ahead with the baby, while his wife followed with a heavy load of camp-outfit. Grasshopper grew tired carrying the baby. He choked it, and hung it up on a tree. Then he went off hunting grasshoppers. At night, when he came to camp, he found his wife crying. He said to her, “Grasshopper, Grasshopper-Child [he always addressed his wife and child thus] is not dead. Why do you cry?” He struck the baby with his mitts, and it woke up, as though it had only been asleep. His wife was glad, and said to him, “Kill a bear for me tomorrow.” Grasshopper went out, and, while hunting grasshoppers in the grass, saw a huge monster approach. He was too late to get away, and the monster swallowed him. He tried to get out, and at last emerged through the anus. In this way the animal was killed. He went home, and said to his wife, “I have killed a bear for you. I jumped down his mouth, passed through all his insides, then came out and shot him.” She went out to see; and when she saw the huge carcass, she fell down from fright and crawled away, for her legs trembled so that she could not walk. Grasshopper came; and when he tapped her on the legs with his mitts, she became well, and walked back to camp. She said to him, “Bears are not like that: they are black, and only a little larger than a dog,” He went out hunting, and this time he killed a bear. His wife sent him to her mother. He went, and staid some time. His mother-in-law gave him plenty of meat to eat, but this was not his food. He wanted sinew to eat. He became so weak and sick that he had to crawl on his way back to his wife. He said to her, “Your mother gave me nothing but her excrements to eat, and made me sick.” They moved camp again, this time to snare caribou. Grasshopper said to his wife, “Use me as a trigger for the snare [like the trigger of a rabbit-snare].” His wife chased a caribou into the snare. The caribou went with great force and cut Grasshopper in two. He said to his wife, “Quick! put me together [join my legs to my body], that I may chase the caribou.” In her haste she joined the two parts of his body the wrong way; so that, when he ran forward, he was looking backwards. He was angry and ran off, but he could not go straight. He called to her, “Quick! break me, and join me again!” She broke him and joined him again, and now he went straight ahead. He said to her, “When you see smoke, you will know that I have overtaken and killed the caribou.” His wife saw smoke in a far-away mountain, and went there.

Story of Go’nexha’tca, the snail

A young girl adopts a snail as a pet, nurturing it until it grows to an enormous size. The snail secretly consumes the village’s oil reserves, leading the villagers to discover and kill it. The girl’s profound mourning introduces customs such as singing mourning songs and cutting hair during grief among her people.

► Themes of the story

Forbidden Knowledge: The girl’s secret nurturing of the snail and the hidden growth beneath her bed represent concealed actions that lead to unforeseen consequences.

Moral Lessons: The tale imparts lessons about the dangers of keeping secrets and the unforeseen consequences of actions, even when intentions are innocent.

Family Dynamics: The story highlights the relationships within the girl’s family, including her secretive behavior and the eventual collective mourning, showcasing the complexities of familial bonds.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Many people were living at a place called Cite’. Among them was a little girl of the Raven phratry who found a snail and made a pet of it. She wrapped it up, nursed it, and played with it, just as little girls do with dolls. It grew in size. When the girl grew up, she dug a hole under her seat and kept the snail there. She always talked to it just as one speaks to a baby; and, as a mother does, she put it to her breasts. At last it drew milk, and grew rapidly in length and bulk. The hole became too small for it; and it bored underground with its sharp tail. It bored underneath her parents’ house, and up through a vessel holding olachen-oil, and drank all the oil. Now it grew to an enormous size. With great rapidity it bored from one house to another, until it reached the last house of the village. In every house it bored a hole upwards, and drank all the oil that was stored there. When the people went to their oil-vessels, they found them empty, and wondered what had taken their oil.

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The snail lay with its head in the hole below the girl’s bed. Whenever the girl went into her room, she at once opened the hole, called it pet names, fondled it, and called it “my little boy” and by other endearing terms. She also sang cradle-songs to it, and composed songs out of love for it. Sometimes her mother asked her what she was doing; and she answered, “I am just fooling, and playing with a doll I have.”

Towards the end of the period of her puberty training, she went from house to house doing work for people, — sewing, and making robes and moccasins. Her mother became suspicious. One day, when the girl was absent, she went to her daughter’s bed and examined the place. She found below the bed a pit like a cellar. On opening it, the snail opened its mouth wide. She closed the pit quickly, ran out, and told her husband and sons. On the following day they sent the girl to the farthest house of the village. Then they prepared to attack the snail with spears and knives. The snail, when attacked, wriggled so much, that the ground burst in a number of places. At these places they cut through its body. After a while they killed it, and then covered up the places where the ground had been rent. The girl heard the commotion, and surmised that something had happened. However, the people of the house in which she was said nothing, and did not appear to be alarmed. When she reached home, she hurried to the hole where her pet was, and saw that it was dead. She reproached her brothers, saying, “Why did you kill your nephew? I was rearing something for you to make you powerful and strong.” She wept much, singing, “Oh, my little boy! Oh, his little feet! Oh, his little eyes, his little teeth, his ears, his nose, his mustache, his little hands!” She cried long, and would not be comforted. At last her mother broke down, and gave vent to her grief; then her brothers became affected, and joined in the crying; then her father, and finally all the people. The girl sang her cradle-songs while weeping. She cut her hair, and all the people did the same; and thus they mourned for their dear dead relative the snail. Because the girl suckled the snail, the women of the Raven phratry now have large breasts. Because the girl cried and sang, people now sing mourning-songs when a relative dies. Because the girl cut her hair, the people followed her example, and now cut their hair when a relative dies.

Story of Ca’kina

Ca’kina, a skilled hunter, had two wives, Beaver and Porcupine, who were malevolent and killed visitors during his absence. A destitute girl, fleeing her mother’s scolding, sought refuge with Ca’kina’s mother. Despite his wives’ hostility, Ca’kina protected and married the girl, eventually driving away Beaver and Porcupine. The exiled wives faced hardships, leading them to adapt to new ways of sustenance.

► Themes of the story

Conflict with Nature: The characters face environmental challenges, such as crossing a river and surviving harsh conditions, highlighting struggles against natural forces.

Family Dynamics: The tensions between Ca’kina’s wives and the introduction of a third wife create complex family relationships, a key theme in myths and legends.

Cunning and Deception: The interactions between the wives and the new wife involve elements of rivalry and strategic maneuvering.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Ca’kina was a great hunter, and killed much game. He had two wives, Beaver and Porcupine, who carried home all the meat and skins. They were of evil disposition, and killed any people who came to the camp when their husband was away. With them lived their mother-in-law, who was a very old woman. In another part of the country lived a woman and her daughter, a young girl. Living alone, and having no male relatives to hunt for them, they were very poor and often short of food. One day when the mother was away, the girl, who was very hungry, stole a small piece of tallow that her mother had stored away. On her return, the mother missed the fat, and charged her daughter with taking it. The girl at first denied having touched it, but later confessed, and stated that she had eaten it because she was very hungry. Her mother scolded her, and took a club to beat her. She ran away; and her mother chased her a little way, and called to her, “You must never come back until you marry Ca’kina, who alone can supply you with enough fat.”

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She thought this was an impossibility; for he lived far away, and, besides, his wives were very jealous, and killed every woman who came near them. The girl travelled until she reached Ca’kina’s house, where she found the old woman, his mother, alone. The old woman asked her how she had come there, and the girl told her the whole story. She then said to the girl, “I am afraid my son’s wives will kill you, but I will hide you until my son comes home.” When Ca’kina came home, his mother told him of the girl being there; and he answered, “I am afraid my wives will attempt to kill her, but I shall protect her.” Soon afterwards his wives came home, bringing heavy loads of meat. When they entered the house, both became very angry. Beaver put up her tail and snarled, and Porcupine put up her quills and struck with her tail. They sniffed in the air, and said, “We smell a strange woman.” Their husband told them to remain quiet, otherwise he should put them out; but they persisted. Ca’kina took a club and struck them, and drove them out of the house. They still continued to be angry. Therefore he chased them away, and told them never to come back. He then returned to the house and took the girl to wife. Beaver and Porcupine travelled away until they came to a river, across which Beaver swam. Porcupine cried much, because she could not swim: so Beaver swam back again to her, and told her to get on her back. As Porcupine was afraid, Beaver put a stone on her back, and swam across with it. Then she took a heavier stone and swam with it. At last Porcupine was satisfied that Beaver could carry her, and went on her back. Beaver swam across with her, and they made a camp near by. They found that they were on an island. Afterwards Beaver swam across the stream on the opposite side of the island, saying she would return in a while. Porcupine became short of food, and she could not swim across: she therefore sang for cold weather to come; she called the stars to come out, and kept counting them until the night became very cold. The river froze up, and Porcupine crossed on the ice to the place where Beaver was. Winter had set in, and the two women asked each other how they should provide food for the winter. Hitherto they had lived on meat; but now they must use some different kind of food, for neither of them could kill game. They agreed that they would have plenty of food by eating the bark of trees.

Now they talked about the winter, and how long it should last. Beaver said we should have as many winter moons as scales on her tail, and she began to count them. She held up her tail while talking, and persisted in what she had said. Porcupine said, “The people would all starve; and I myself could not live, or endure such a long winter. I want four months of real winter, and the rest of the year favorable weather for travelling around, and not too cold.” Beaver insisted, and so did Porcupine. The latter became angry and bit off her thumb, and held up her four fingers in front of Beaver’s face, saying, “I tell you, there will be only four real winter months.” Beaver then gave in, and agreed with Porcupine. This is the reason why now there are hut four months of steady cold weather in each year; also the reason why the porcupine now has only four claws, instead of five as formerly.

Now the women talked of where they would live. Finally it was agreed that Beaver should live in low places along rivers, and Porcupine should go in the high places in the mountains. This is why these animals inhabit these localities now. Porcupine said, “It is now wintertime, and we should build houses to live in. Let us see who will manage to build a house first! We shall each know which house is finished first by lighting a fire inside and letting the smoke issue.” Now they separated, and built their houses. Porcupine made her house between rocks at the roots of trees, and covered it with bark. She had it finished long before Beaver, and sent up a column of smoke to let Beaver know her house was completed. Beaver made her house of sticks very carefully and with great labor. This is the reason why these animals now make houses as they do at the present day. Ca’kina liked his new wife, and soon after his marriage went with her to see his wife’s mother. The girl filled her house with fat, thus paying back the tallow she had eaten. Her mother was surprised when she brought back Ca’kina as her husband. Henceforth Ca’kina and his wife and the two mothers-in-law lived together. Ca’kina hunted for all, and they always had plenty to eat.

Origin of laziness

A young man becomes inexplicably lazy, distressing his mother who relies on his hunting. She suggests that engaging in marital relations, as his father did, might restore his energy. Following her advice, he regains his vigor but later becomes lazy again due to overindulgence. The story suggests that young men are energetic, then lazy, and only achieve consistent energy levels upon reaching true adulthood.

► Themes of the story

Transformation: The young man’s shift from an energetic hunter to a state of laziness signifies a profound change in behavior and disposition.

Family Dynamics: The narrative centers on the relationship between the boy and his mother, highlighting her concern and intervention regarding his altered behavior.

Ritual and Initiation: The mother’s guidance involves a form of initiation, suggesting that certain rites or actions are necessary for the young man’s transition into adulthood and the restoration of his vitality.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A boy and his mother lived together. No other people lived near by. The boy grew to be a young man and a very energetic hunter. After a time he ceased to care for hunting, and all his energy seemed to have left him. He became very lazy, and would not hunt. This distressed his mother, for they depended much on game for food. At last she asked him why he had become so lazy. He answered. that he did not know, and that he just felt that way.

His mother said, “I know the reason. Nunc oportet te mecum id facere quod pater tuus fecerit et valens fies.” Turn cum matre sua coiit; [Now you must do with me what your father did and you will become strong.” Then he went with his mother.] and soon he became energetic, as before. He hunted hard at first; but, nimis se effundens, he became restless and lazy, as before.

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This is why people say that a lad at puberty, or when young, is at first very energetic. Later he becomes very lazy. Then, si uxorem ducit sine incipit cum feminis coire, [if he marries without beginning to have intercourse with women] he loses his laziness, and becomes energetic again. Si modice se effundit, bene est; sed si se invitat, ut solent plerique adulescentes, [If it pours out a little, it is well; but if he invites himself, as most young men do] he becomes lazy again, and inactive. Only later in life, or when really adult, does his true disposition appear. Then he becomes continuously energetic, lazy, or indifferent.

The four brothers

A malevolent shaman named Gone’tqasa’xdukaq resides in a cave, impervious to harm. To defeat him, villagers marry their sister to him and later extract information from her about his vulnerability—his heart is in his hand. They shoot his hand, killing him, and claim his red-snapper coat. Subsequently, Lqaya’k dons the coat and chases a creature into the sky, creating the Milky Way.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Sacrifice: The sister sacrifices her well-being by marrying the shaman to aid her brothers’ plan.

Creation: The story explains the origin of the Milky Way, bringing order to the cosmos through the brothers’ actions.

Family Dynamics: The plot revolves around the collaboration and sacrifices within a family to overcome a common adversary.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

The story was obtained at Sitka.

Another being that hated us was a shaman, who used to live in a cave. His name was Gone’tqasa’xdukaq. They could do nothing to him, so they gave their sister to him in marriage. He always slept with his back to the fire, and a spirit watched at his door. Finally a plot was made regarding him, and the people prepared for him. They prepared boxes full of bows and arrows for him, and there came to be plenty of them. When they came to him they pulled their sister into the canoe. He (the shaman) always wore a red-snapper coat. When he was pursuing them, he kept jumping so (accompanied by gesture). While he was chasing them they shot at him. They kept asking their sister, “Where is your husband’s heart?” She said, “I still love my husband’s heart.” After a time she told them where her husband’s heart was. “Shoot him in the middle of his hand. His heart is there.”

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Then they killed him outside of Ring island. They carried him to Ring island. They took the red-snapper coat off from him. It was for this coat that they had killed their brother-in-law.

After that Lqaya’k put it on and went after large animals. He chased something from below named Kacka’lk. [An error. Kacka’lk was Lqaya’k’s elder brother.] He chased it far up out into the sky. They are Lqaya’k’s footprints which are there [that is, the Milky Way].

Orphan

An orphan girl, Saha’n, is adopted to accompany a chief’s daughter but faces challenges due to the daughter’s misfortune. After the chief’s daughter marries unsuccessfully, Saha’n marries her former husband, bringing prosperity through her wisdom and diligence. However, mistreatment of her poorer brothers results in her downfall after her husband’s death, teaching a lasting lesson on the importance of equity among family members.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Transformation: Saha’n’s journey from poverty to wealth illustrates significant changes in her social status and personal circumstances.

Moral Lessons: The tale imparts the importance of treating all family members with equity, regardless of their economic status, highlighting the consequences of neglecting this principle.

Family Dynamics: The interactions between Saha’n and her brothers underscore the complexities within familial relationships, particularly concerning wealth and status.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Myth recorded in English at Wrangell, Alaska, in January-April 1904

An orphan girl in the Tlingit country named Saha’n (Orphan) was adopted by some high-caste people to be a companion to their daughter. She was very fond of going to the creek to get water, and the chief’s daughter always accompanied her. Every time they went, the chief’s daughter would drink water from this creek against the protests of her foster sister, and it made her very unlucky.

When she married into another high-caste family her husband became very poor on account of her and finally abandoned her. Then he married Orphan, who was very bright and knew how to take care of things, and she made him rich. She was quiet and paid a great deal of attention to her husband. The village people were also very much pleased with her, for after her husband married her, they lived off of him.

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Everything that this girl had was good, her dishes and spoons being all set with abalone shell. She had four adopted brothers, of whom the elder two were rich but the younger two very poor and unlucky. The former she would always treat well because she knew that they were bright and able to take care of things, and she always gave them food in her fine dishes. When she invited her poor brothers her husband would say, “Go and get your dishes now and let your brothers eat off of them,” but she always answered, “No, I don’t want to let them use my good dishes. They might leave the marks of poverty on them.”

After Orphan had lived some time in luxury, however, her husband died, and, as was customary, her husband’s relations took the property all away from her. She became as poor as she had been before. Luck went against her because she had treated her poor brothers so meanly. That is why, nowadays, when a rich person has a poor brother he always treats him just as well as the rich one.

Story of the grizzly-bear crest of the Te’qoedi

A Te’qoedi man was captured by a male bear and hidden in its den by the bear’s wife, who later married him. Despite his family searching for him, only his youngest brother discovered the truth. The man eventually returned to his village but maintained ties with his bear family, feeding the cubs he had with the bear. This angered his human wife, and eventually, the bear cubs killed him. This tale explains the Te’qoedi’s connection to grizzly bears.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Supernatural Beings: The tale involves a man marrying a bear, highlighting interactions between humans and supernatural or animal beings.

Family Dynamics: The man’s relationships with his human family, bear wife, and their offspring underscore complex familial interactions.

Transformation: The narrative explores the man’s integration into the bear’s world and his adaptation to a new life, reflecting themes of change and transformation.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Myth recorded in English at Wrangell, Alaska, in January-April 1904

A man belonging to the Te’qoedi went hunting on Unuk (Dju’nax) river, and came to a bear’s den. While he was examining it the male bear threw him inside. Then the bear’s wife dug a hole in the ground and concealed him there.

When the male bear came in he said, “Where is that man that I threw inhere?” “I haven’t seen anyone. You haven’t thrown anybody inhere.” “I did. I threw a man in here.” The male bear became angry at her denials and left her, upon which the man married this bear and had children by her, although he had a family at home.

Meanwhile the man’s four brothers looked for him continually, keeping away from their wives so as to find him, but in vain. They could see his tracks in the snow, but they could not discover where they led to.

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They suspected the truth, because other hunters had also been captured there by animals, and the shamans told them that this had happened to him. As soon as they left the town with their dogs, however, the she-bear could feel it and made them pass by.

But the youngest boy had not searched. Finally he started off too, and the bear felt that he was coming, but she found that she could not make him turn aside and said to her husband, “Well! we are caught.” The dogs scented him, and, when he looked out, there was his own dog barking. He called to it by its name, Man-for-the-mountains (Ca’yis-xwa). Then his brother knew what was the matter and came to the mouth of the den with his spears, determined to bring back his brother alive or dead. When the man saw his youngest brother outside he said, “Stand right there. Don’t do any harm. I am here. Although I am with this wild animal, I am living well. Don’t worry about me any more.”

When he was first taken into this den it looked like a den and nothing more, but that night he thought that he was in a fine house with people all about eating supper, and his wife looked to him like a human being.

In May, when the bears were about to leave their dens, his wife said, “Now you can go to your village. Take good care of your little ones. Don’t go near your wife. Don’t look toward her even.” So he went to the place where his brothers were living and said, “Tell my wife not to come near me for a while. She must have pity on me. Ask her to stay away.” Then he began to go off hunting. He had luck from his bear wife, and killing seals was nothing to him. One day, while he was out, he saw some bear cubs coming toward him and presently found that they were his little ones. Then he gave them all the seals he had killed. He fed them every day. When his younger brother went hunting with him and the cubs came running toward the canoe, he would say, “Don’t be frightened. Those are your children” (meaning “your brother’s children”).

By and by his human wife came to him. She was angry with him and said, “Why do your children starve on my hands? What are you doing feeding cubs instead of my little ones?” After that, though he did not dare to say a word to his wife, he began feeding her children. He thought, “I wonder what will happen to me now for feeding the little ones.”

Presently he went hunting again and again took some seals to his cubs. As he was going toward them he noticed that they did not act the same as usual. They lay flat on the ground with their ears erect. Then he landed, but, when he got near them, they killed him. It is on account of this story that the Te’qoedi claim the grizzly bear.

Qaqatcgu’k

Qaqatcgu’k, a skilled hunter of Sitka, faced a transformative journey after hearing seals speak, leading him to abandon hunting. Forced by his family’s hunger, he ventured out again, only to become stranded at sea for months. Surviving on a remote rock, he returned to find his wives’ fates altered. His elder wife mourned him, while the younger remarried. Reunited, he shared his harrowing tale and rewarded those honoring his memory.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Transformation: Qaqatcgu’k undergoes significant personal change after overhearing seals speak, leading him to abandon hunting—a central aspect of his identity.

Trials and Tribulations: His journey is marked by hardships, including being stranded at sea for months and surviving on a remote rock, testing his resilience and determination.

Family Dynamics: The narrative explores complex family relationships, highlighting his elder wife’s mourning and the younger wife’s remarriage during his absence, and the subsequent impact upon his return.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Myth recorded in English at Wrangell, Alaska, in January-April 1904

One of the Sitka Kiksa’di, a man named Qaqatcgu’k, was very fond of hunting and could use his spear very accurately. He had two wives and several children, to whom he always brought home a fur seal. One time he heard a little fur seal crying continually, and he heard one of the others say to it, “Take care of that baby. Feed it. Qaqatcgu’k comes here hunting.” Then Qaqatcgu’k was frightened and said to his companions, “Let us go back.” So they went back and told the people in town what had happened. Then Qaqatcgu’k broke up his canoe, his paddles, and his spears, and burnt them, saying, “I will never go out hunting again.” So he remained at home for a long time.

One day, however, when a crowd of people were eating fur-seal meat, his little ones looked on hungrily. He pitied them so much that he did not know what to do.

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Then he said to his wife, “Go to your brother and ask him to loan me his canoe and spears.” Then he started off again, but, although there were many seals about, he could not get one. A young seal in particular he tried very hard to get. He kept chasing it farther and farther out to sea. At last he said to his men, “Let us go back. I can not get anything.” When they started paddling, however, a light breeze was blowing out from Sitka, and, although they worked vigorously the shore seemed to get more and more distant. Finally all became tired, threw their paddles into the canoe, and lay down to sleep, letting themselves drift farther and farther out.

After a very long time they came to a rock crowded with sea lions, fur seals, and sea otters, which seemed very tame. They clubbed numbers of them. Fresh water they obtained from a wild celery which has hollow stalks full of water. They built a house out of dry bushes, cooked the flesh of the sea animals and lived thus until August.

At last they wanted to start home again, so they made ropes of sea-lion hide, dried four sea-lion stomachs to carry along as floats, and filled a fifth with water. In the bottom of their canoe they put numbers of sea-lion bristles and loaded the rest of it down with valuable furs. They also cooked a lot of dried and fresh meat for the journey. Then they started off, guiding themselves by the sun, which they knew came up right behind Sitka in summer. When the sun set, they anchored by means of their hide lines and put the four sea-lion stomachs around their canoe to float it in case of storms. They did this every day.

Finally, after many days were past, they saw what they thought was a sea gull, but it always stayed in one place, and at last they discovered that it was a mountain. Then they felt brave and worked harder, and it became bigger and bigger. They did not know what mountain it was but said, “If we get to that place we can reach the village.” After a while they saw another mountain farther back and then knew that the first was Mount Edgecumbe and the second Verstovaia (Qane’sdi-ca). By and by they reached the mountain and drew their canoe up in a little bay under it, which they named Place-where-canoe-rested. After two days they started on again. Then they said, “Everyone has now gone to the salmon creeks.” By and by they came to Sitka village and had no more than done so before the Wind began to blow very hard. They must have been on the rock seven months. As they had anticipated, they found Sitka empty, and started for the salmon creek, Daxe’t.

All of the village people were then at Daxe’t drying salmon, and both of Qaqatcgu’k’s wives were with them. The younger had already remarried, but the elder sat near the point every day and cried for him. They had held a death feast for him and had set up a post. They were burning food and clothing for him.

That day, after the old wife had sat crying for some time, she looked up and saw a canoe with three men in it coming toward her. As she wept she looked up at it every now and then. When it got very close she suddenly stopped crying and thought to herself, “There is a fellow in that canoe that paddles just like my husband.” It made her feel sad. But, when it was still nearer, she said, “That is he and his brothers who went with him. Nobody ever paddled so much like him.” Then she got up and walked toward the house.

Then her husband, who thought a great deal of her, stood up and said, “That is my wife.” He looked again and was certain of it. Then he said to his brothers, “That is my wife. She must have been sitting there, crying.”

When the woman reached her house she said, “There is a canoe coming and I am sure that one of the men in it is my husband. Go out and look.” Then all went out, and saw that it was indeed he, and began to shout his name, announcing that he had come back. When he at length landed, he asked first for his wives, and they said, “The younger is married again, but the elder has been grieving her life away.” He asked whether his children were all alive and they said they were. Then they brought up his furs and other property from the canoe, and he began telling how he had happened to stay away so long. He told them how hard they had tried to get back, and how he had thought of his wife and children worrying at home, how they lived upon the large rock, how they provided themselves with water and meat, and how many valuable furs they could have gotten had they had bigger canoes. He told them how the seals, fur seals, sea otter, and sea lions were so tame that they looked at them like human beings, and how numerous they were. He also told them what a dreadful thing it is to be out at sea without knowing where one is or which way to go home, that it is like being in the inside of a bucket. When it was cloudy they did not know where the sun rose or set. He said that that was a valuable rock out there, and that wherever one looked or stepped lay sea-lion bristles. He also told the people how much surprised they were at having fine weather out at sea and at having it become stormy as soon as they got to the village. He told how they camped in their canoe, how they fixed it for the night, and everything else connected with their journey. He said that he dreamed all the time of being with his people, and that he used to wake up and tell his brothers that his old wife and all of his children were well. He always had had bad dreams about the younger wife, however, probably because she was married again. He had also composed a song about his dreams, which he sang to them. In this song he said, “Here I am lost and yet I dream I am at home with my people. I have no hope of seeing them, and yet I see them in my dreams.”

When he heard that the people had had a feast for him, he said, “Which of you gave a feast for me?” Then they pointed to a certain man and answered, “There is the principal one who gave a feast for you.” They pointed to others and said, “That one gave so much for you and that one so much.” He gave all of them valuable skins for what they had done.